English
Therefore, it is said, "he strives." 412. "Arouses energy," it is said. What is energy there? That mental arousal of energy... right effort, the energy factor of awakening, a factor of the path, included in the path – this is called "energy." He arouses this energy, fully arouses it, cultivates it, develops it, makes it abundant. Therefore, it is said, "he arouses energy." 413. "Exerts the mind," it is said. What is mind there? That mind, thought, mentality... the corresponding mental-consciousness element – this is called "mind." He exerts this mind, fully exerts it, supports it, firmly supports it. Therefore, it is said, "he exerts the mind." 414. "Endeavors," it is said. What is right endeavor there? That mental arousal of energy... right effort, energy The enlightenment factor, a factor of the path, included in the path— this is called "right exertion." The remaining phenomena are associated with right exertion. 415. And how, monk, does he generate desire, strive, arouse energy, hold the mind firm, and exert himself for the abandoning of arisen evil unwholesome states? Here, monk, at the time when he develops supramundane jhāna, leading to liberation, leading to the cessation of accumulation, for the abandoning of wrong views, for the attainment of the first stage (of the path), secluded from sensual pleasures (...) he abides having entered the first jhāna, with painful practice, with slow direct knowledge— at that time, for the abandoning of arisen evil unwholesome states, he generates desire, strives, arouses energy, holds the mind firm, and exerts himself. 416. "Generates desire" means (...). "Strives" means (...). "Arouses energy" means (...). "Holds the mind firm" means (...). "Exerts" means. Among these, what is right exertion? That mental arousal of energy (...) right effort, the enlightenment factor of energy, a factor of the path, included in the path— this is called "right exertion." The remaining phenomena are associated with right exertion. 417. And how, monk, does he generate desire, strive, arouse energy, hold the mind firm, and exert himself for the arising of unarisen wholesome states? Here, monk, at the time when he develops supramundane jhāna, leading to liberation, leading to the cessation of accumulation, for the abandoning of wrong views, for the attainment of the first stage (of the path), secluded from sensual pleasures (...) he abides having entered the first jhāna, with painful practice, with slow direct knowledge— at that time, for the arising of unarisen wholesome states, he generates desire, strives, arouses energy, holds the mind firm, and exerts himself. 418. "Generates desire" means (...). "Strives" means (...). "Arouses energy" means (...). "Holds the mind firm" means (...). "Exerts" means. Among these, what is right exertion? That mental arousal of energy (...) right effort, the enlightenment factor of energy, a factor of the path, included in the path— This is called "right exertion". The remaining phenomena are associated with right exertion. 419. How, monk, does one generate desire, exert effort, arouse energy, uplift the mind, and strive for the stability, non-confusion, increase, growth, development, and perfection of wholesome states that have arisen? Here, monk, when one develops a supramundane jhāna, leading to liberation, not leading to accumulation, for the abandonment of wrong views, for the attainment of the first stage, quite secluded from sensual pleasures... and so on... one enters and dwells in the first jhāna, with painful practice and slow direct knowledge, at that time, one generates desire, exerts effort, arouses energy, uplifts the mind, and strives for the stability, non-confusion, increase, growth, development, and perfection of wholesome states that have arisen. 420. "For stability" means: What is stability, that is non-confusion. What is non-confusion, that is increase. What is increase, that is growth. What is growth, that is development. What is development, that is perfection. 421. "Generates desire" means: What is desire there? That which is desire, inclination, wish to act, wholesome desire for Dhamma – this is called "desire". One generates this desire, produces it, raises it, arouses it, brings it forth, brings it into being. Therefore, it is called "generates desire". 422. "Exerts effort" means: What is effort there? That which is mental energy-arousal... and so on... right effort, the energy enlightenment factor, a path factor, included in the path – this is called "effort". One is endowed with this effort... and so on... possessed of it. Therefore, it is called "exerts effort". 423. "Arouses energy" means: What is energy there? That which is mental energy-arousal... and so on... right effort, the energy enlightenment factor, a path factor, included in the path – this is called "energy". One arouses this energy, fully arouses it, practices it, develops it, makes it abundant. Therefore, it is called "arouses energy". 424. "Uplifts the mind" means: What is mind there? That which is mind, thought. mind... and so on... that mind-consciousness element – this is called "consciousness". This consciousness he grasps, he firmly grasps, he supports, he firmly supports. Therefore it is said, "he grasps the consciousness". 425. He strives. Therein, what is right exertion? Whatever mental effort... and so on... right effort, the enlightenment factor of energy, a factor of the path, included in the path – this is called "right exertion". The remaining phenomena are associated with right exertion. 426. Therein, what is right exertion? Here, a monk, at whatever time he develops supramundane jhāna, leading to liberation, leading to the fading away (of defilements), for the abandonment of wrong views, for the attainment of the first stage, quite secluded from sensual pleasures... and so on... he enters and dwells in the first jhāna, with painful practice and slow comprehension, whatever mental effort at that time... and so on... right effort, the enlightenment factor of energy, a factor of the path, included in the path – this is called "right exertion". The remaining phenomena are associated with right exertion. The Abhidhamma analysis. 3. The Question Section 427. There are four right exertions: Here, a monk, for the non-arising of unarisen evil, unwholesome states, generates desire, strives, arouses energy, grasps the mind, exerts. For the abandonment of arisen evil, unwholesome states... and so on... For the arising of unarisen wholesome states... and so on... For the maintenance, non-confusion, increase, abundance, development, and perfection of arisen wholesome states, he generates desire, he strives, he arouses energy, he grasps the mind, he exerts. 428. Of the four right exertions, how many are wholesome, how many unwholesome, how many indeterminate... and so on... how many are with support, how many are without support? 1. Triad 429. Only wholesome. They may be associated with pleasant feeling, they may be associated with neither-painful-nor-pleasant feeling. States leading to results. Not clung to, not for clinging. Undefiled, not defiling. They may be with initial application and sustained application, they may be without initial application Only without investigation, may be without initial application and without sustained application. May be accompanied by joy, may be accompanied by happiness, may be accompanied by equanimity. Not to be abandoned by insight, nor by development. Not having a cause to be abandoned by insight, nor by development. Leading to decrease. Trainees. Immeasurable. Having immeasurable objects. Sublime. Fixed in rightness. Not having the path as object. Having the path as cause. May be dominant over the path, may not be said to be dominant over the path. May be arisen, may be unarisen, not to be said as arising. May be past, may be future, may be present. Not to be said as having past objects, nor having future objects, nor having present objects. May be internal, may be external, may be internal and external. Having external objects. Invisible and without resistance. 2. Dyad 430. Not roots. With roots. Associated with roots. Not to be said as both roots and with roots, nor with roots and not roots. Not to be said as both roots and associated with roots, nor associated with roots and not roots. Not roots, with roots. With conditions. Conditioned. Invisible. Without resistance. Formless. Supramundane. Knowable by some, not knowable by some. Not taints. Untainted. Disconnected from taints. Not to be said as both taints and with taints, nor with taints and not taints. Not to be said as both taints and associated with taints, nor associated with taints and not taints. Disconnected from taints. Untainted. Not fetters... Not ties... Not floods... Not bonds... Not hindrances... Not attachments... With objects. Not consciousness. Mental concomitants. Associated with consciousness. Conjoined with consciousness. Arising from consciousness. Co-existent with consciousness. Following consciousness. Conjoined with and arising from consciousness. Conjoined with, arising from, and co-existent with consciousness. Conjoined with, arising from, and following consciousness. External. Not clinging. Not clung to. Not clingings... Not defilements... Not to be abandoned by insight. Not to be abandoned by development. Not having a cause to be abandoned by insight. Not having a cause to be abandoned by development. May be May be with initial application, may be without initial application. May be with sustained application, may be without sustained application. May be with rapture, may be without rapture. May be accompanied by rapture, may not be accompanied by rapture. May be accompanied by happiness, may not be accompanied by happiness. May be accompanied by equanimity, may not be accompanied by equanimity. Not of the sense-sphere. Not of the form-sphere. Not of the formless-sphere. Unincluded.